Giving precedence to ‘Aql (Reasoning) over Naql (Evidences) – alifta

Q: What is your reply to philosophers who give reason preference over religious texts?


The function of reason with regard to the Noble Qur’an and the Prophetic Sunnah is to understand and accept them. Reason has no role in religion except for this.

There are a lot of religious texts that make it obligatory for Muslims to follow the Noble Qur’an and the Prophetic Sunnah. Also, such texts warn Muslims against offering any opinions or suggestions that may oppose what is mentioned in the Qur’an and the Prophetic Sunnah.

Allah (may He be Exalted) says,(Surah Al-Hujurat, 49: 1) O you who believe! Make not (a decision) in advance before Allýh and His Messenger (peace be upon him), and fear Allýh. Verily, Allýh is All-Hearing, All-Knowing.

He (may He be Praised) says,(Surah Al-A`raf, 7: 3) Follow what has been sent down to you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Auliyý (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!

Also, Allah (may He be Glorified and Exalted) says,(Surah Al-`Imran, 3: 31) Say (O Muhammad peace be upon him to mankind): “If you (really) love Allaah then follow me (i.e. accept Islaamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins.”

He (may He be Glorified and Exalted) says,(Surah Al-An`am, 6: 153) And verily, this (i.e. Allaah’s Commandments) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqýn (the pious).

Allah (may He be Glorified and Exalted) also says,(Surah Al-Nisa’, 4: 59) And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (peace be upon him) if you believe in Allýh and in the Last Day. That is better and more suitable for final determination.

He (may He be Exalted) says,(Surah Al-Baqarah, 2: 170) When it is said to them: “Follow what Allaah has sent down.” They say: “Nay! We shall follow what we found our fathers following.” (Would they do that!) even though their fathers did not understand anything nor were they guided?

There are other Qur’anic Ayahs that order Muslims to follow the revelation sent down from Allah (may He be Exalted) and warn against following one’s personal desires and all that is dictated by reason deviating from the right path.

Thus, it is not permissible for a person to be fooled by his reason whatever comprehensive understanding and thought he might have; that he takes his reason as a fundamental and the transmitted texts of the Qur’an and the Sunnah as a branch, accepting what is in agreement with reason and rejecting or distorting all that is in disagreement with it. This implies an accusation of the Divine Shari`ah (Law). Also, it undermines the fundamentals and pillars of the Shari`ah, as there are different reasons, natures, and thoughts, and people hardly agree on anything with the exception of necessities and the things that are perceptible through the senses. If the reality is as mentioned, which of all these reasons can be adopted as a fundamental to which people refer when differing on a case and to understand the transmitted texts of the Shari`ah?

What a wise opinion was said by Shaykh-ul-Islam, Ibn Taymiyyah (may Allah be Merciful with him),

“People should know that nothing related to direct reason or the authentic transmitted texts makes it obligatory to oppose the method of the Salaf (righteous predecessors). Those who oppose the Qur’an and the Prophetic Sunnah and the Salaf of this Ummah (nation based on one creed) are in a confused state in which they can not differentiate between right and wrong. Anyone who denies Ru’yah (seeing Allah), claims that reason regards such an act as impossible. Thus, he needs to have another Ta’wil (allegorical interpretation) for the word “Ru’yah”. Also, those who regard it as impossible for Allah (may He be Exalted) to have Knowledge and Might and to have uncreated speech, say that reason regards such matters as impossible, so they resort to Ta’wil. Moreover, those who deny the resurrection of bodies and real eating and drinking in Paradise claim that reason regards such matters as impossible, so they resort to Ta’wil. Also, those who claim that Allah (may He be Exalted) is not seated on the Throne, claim that reason regards it as impossible, thus, they resort to Ta’wil.

The evidence on the corruption of opinions offered by those people is that none of them has a fixed rule regarding what is considered impossible by reason. Some of them claim that reason regards as permissible or obligatory what is regarded as impossible by others. So, which of these can be adopted in terms of considering the Qur’an and the Prophetic Sunnah? As said by Imam Malik Ibn Anas (may Allah be pleased with him), “How foolish we are to abandon what is revealed to Muhammad (may peace be upon him) through Jibril (Gabriel) (peace be upon him) when a person excels others in argument comes to us!”

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

A Precious Gem: The Ignorant Worshipper and the Immoral (Religious) Scholar

Source: Imam Ibn al Qayyim, AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services

[Read A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge – Imam Ibn al Qayyim ]

We have previously mentioned the case of the religious scholar who prefers this worldly life rather than the Hereafter. However, the mistake of the ignorant worshipper is rejecting knowledge, its verdicts, and his adherence to imagination and vain desires.

Sufyan bin ‘Uyainah and others said,

“Beware of the trial of the immoral (religious) scholar and that of the ignorant worshipper, for both are apparent trials. The latter avoids knowledge out of ignorance, and the former calls for wrong doings out of immorality”.
Allah, the Exalted, sets the example of the ignorant worshiper in the Qur’anic verse by saying,which means,
“Their allies deceived them) like Shai!an (Satan), when he says to man: “Disbelieve in Allah.” But when (man) disbelieves in Allah, Shaitan (Satan) says: “I am free of you, I fear Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the ZalimOn (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.).” (AI-Hashr, 59:16-17)
His story is well known, for he has based his life on worshipping Allah unknowingly, so Satan seized the opportunity and seduced him causing his disbelief. So, this is the end of every ignorant worshipper who unconsciously disbelieves, and the other one is the final end of every immoral scholar who prefers this worldly life rather than the Hereafter.

A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge

The religious scholars who prefer and Love this worldly life shall surely speak other than the truth concerning their judgments and religious verdicts. Verily, the judgments of Allah usually contradict the desires of people especially the rulers and those who follow their whims, as their aims cannot be attained except by opposing the truth.

Accordingly, if the ruler and the religious scholar seek position and power and follow their desires, indeed they will not be able to fulfill their aims except by deviating from the truth, especially if there is a doubtful matter involved. The doubtful matter will agree with the desires of man, and vanity will prevail. As a result, righteousness will disappear, and truth will vanish.

However, there is no doubtful matter in the truth, so how can wrong doers dare to oppose it openly, assuming that they will be able to repent afterwards. Such behavior is mentioned in a Qur’anic verse in which Allah says, which means,

“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them at their proper fixed times, etc.] and have followed lusts.” (Mariam, 19:59)

They were also mentioned in another verse, in which Allah says,which means,

“Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an excuse): “(Everything) will be forgiven to us. And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth? And they have studied what is in it (the Book). And the home of the Hereafter is better for those who are AI-Muttaqun (the pious). Do not you then understand?’1 (Al-A’raf, 7:169)

Allah, the Exalted, informs us that those wrong doers have chosen the goods of this low life (the evil pleasures of this world) despite being aware of its unlawfulness. Moreover, they say, as an excuse, “(Everything) will be forgiven to us.And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins), so they are insistent upon that, and that is the reason why they dare to utter falsehood against Allah, assuming that the judgment and the religion of Allah are implied therein.Either they know the fact that the religion and the judgment of Allah contradict their claims, or they do not know. The result is that sometimes they utter falsehood against Allah, or else they say what is unlawful.On the other hand, the pious know quite well that the Hereafter is better than this worldly life, so loving leadership and following one’s desires would not be a temptation to them, so they would never prefer this worldly life to the Hereafter. They have only one path, which is abiding by the Glorious Qur’an and the Sunnah. Besides, they seek help in patience and prayer, think deeply about this worldly life, its transient nature and its inferiority, and they compare it with the Hereafter, its greatness and the fact that it is eternal.Following one’s desires can blind the heart in a way that makes it confused between the Sunnah and innovation in religion. Sometimes, one may be confused whether or not an action is based on the Sunnah or on an innovation in religion. In fact, when misunderstandings like this occur, it is the fault of religious scholars as they prefer this worldly life and follow the rulers, and their vain desires.They are mentioned in these verses in which Allah says,which means,

“And recite (O Muhammad Sallalaahu Alaihi wa Sallam)) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitan (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or it you leave him alone, he (still) lolls his tongue out” (Al-A’raf, 7: 175¬176)

So, this is the likeness of the devious scholar of religion whose deeds contradict his knowledge.The previous verses dispraised this behavior as follows:

One: He has gone astray after having been knowledgeable, and he has knowingly chosen disbelief over faith.

Two: He abandoned faith entirely with no return, so, he threw away the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), like the serpent which throws away its skin.So, if there was any remnant thereof, he could not throw it away.

Three: Satan controlled him and so he tempted and seduced him, and that is why Allah says, “Satan followed him up, and He did not say, pursue him”, because following up means reaching and attaining him, which is much more eloquent than saying, “pursue him,” as far as meaning and expression are concerned.

Four: He has erred after having been guided, which means that he has gone astray in knowledge and in intention, which is related to the corruption of his intention and deeds. Going astray is related to the corruption of knowledge and belief, and the corruption of one side entails the corruption of the other.

Five: If Allah, the Exalted, had so willed, He could have elevated him with knowledge, which would have prevented his destruction. In other words, if he was not knowledgeable, it would have been much better for him, and would have meant a lesser torment for him.

Six: Allah, the Exalted, informed us about his wicked intention, mentioning that he has preferred inferiority rather than the most honorable and the most righteous.

Seven: His inferior choice was not chosen because of an idea that crossed his mind, on the contrary, it was chosen due to his desire to cling  to the earth. Clinging means permanent adherence, as if it was said, “He is sticking to the earth.” The Qur’anic expression described his inclination to this worldly life by referring to his clinging to the earth, because the worldly life is the earth, and those who are living therein, and everything that can be extracted thereof, either for adornment or enjoyment.

Eight: He deviated from the right path following his vain desires, so his own desire resembles a leader who should be followed.

Nine: He, the Almighty compared him to a dog, which is the most low amongst creatures, because of its greed.

Ten: He compares his covetousness to this worldly life and his impatience thereto and his grief of being deprived thereof by the lolling out of the dog’s tongue, whether it is left alone or driven away. Accordingly, if that person is left alone, then he will be covetous of this worldly life, and if he is advised he will still be covetous. of this worldly life. He clings to covetousness like the dog with its tongue lolling out. Ibn Qutaibiyah said, “Surely everyone pants because they are exhausted or thirsty, except dogs, for it is their habit to pant while lolling their tongues out in all cases, whether they are exhausted or not, and whether they are thirsty or not, and that is why the Qur’anic expression compared it to the disbeliever, asserting that he has gone astray whether he is advised or left on his own. This is like the dog whether it is left alone or driven away.

Source: AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services

Ilm-ul-Kalam (Knowledge Of Theological Rhetoric) – Ibn Baz

[ A discipline that searches for answers to creedal issues using Logic ]

Ilmul-Kalaam (argumentation based on Greek philosophy) is among such innovations in the religion that created intellectual schisms in the Muslim nation and initiated deviant trends. One of the sects that indulged in Ilmul-Kalaam were the Mu’tazilah. They gave precedence to intellect over the revealed texts of the Qur’aan and the Sunnah – when they perceived the two conflicted. This attitude set an evil precedent for all later groups who sought to make intellect and desire decisive over the Qur’aan and the Sunnah

Ibn Baz Fatwa on this topic:

Q 3: Some people read many intellectual and scientific books and think that they have become a scholar or a Da’y (caller to Islam), although they may have poor knowledge in Fiqh (Islamic jurisprudence) and have not read any books about Shari’ah (Islamic law). What is Your Eminence’s opinion in this regard?

A: Knowledge of Shari’ah is derived from what Allah and His Messenger (peace be upon him) have said, and not from someone else’s words. The first source of Islamic knowledge is the Word of Allah and His Messenger, then the views of Muslim scholars who explain and interpret them for people. These scholars are Allah’s successors on earth after the messengers.

Allah (may He be Glorified and Exalted) says:(Surah Al-`Imran, 3: 18) Allýh bears witness that Lý ilýha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness). Here, knowledge refers to knowing Allah and His Religion. Allah (may He be Exalted) says:(Surah Fatir, 35: 28) It is only those who have knowledge among His slaves that fear Allýh. They are the messengers and their insightful followers, who follow this truthful religion and abide by the Qur’an and Sunnah (whatever is reported from the Prophet). Muslim scholars are the heirs of Messengers, since they explain the religion and guide others to Allah.

Moreover, a true knowledge seeker studies and reflects on the Qur’an and Sunnah and learns from Muslim scholars. This is the way of acquiring knowledge of Shari`ah which involves doing acts of obedience, meditating and benefiting from others. A knowledge seeker should read a lot, with the aim of attaining as much knowledge as possible. They should reflect on knowledge and look for answers to unclear matters in trustworthy books of Tafsir (exegesis of the meanings of the Qur’an) such as Tafsir by Ibn Kathir, Al-Baghawy and others, in addition to paying great attention to books of Hadith. Furthermore, knowledge of Shari`ah should be taken from knowledgeable scholars among Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim main body) and not scholars of ‘Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic), innovators in religion or ignorant people.

Anything that is not included in the Qur’an and Sunnah cannot be considered Islamic knowledge, even if it is useful in worldly affairs. Here, we are concerned about knowledge that is useful in the Hereafter, which eliminates ignorance, clarifies the religion and shows people what Allah has made lawful and unlawful to them. Indeed, this is the true knowledge of Shari`ah.

Ibn Baz fatwas

Jihad Against the Self – Imam Ibn al Qayyim

“Jihâd (striving) against the soul has four stages:

Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Herefater, except through it.

Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allâh has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allâh.

Fourthly: Striving to be patient and persevering against those who oppose this da’wah (call) to Allâh and those who seek to cause harm – patiently bearing all these hardships for the sake of Allâh.

When these four stages are completed then such a person is considered to be amongst the Rabbâniyyûn. The Salaf were agreed that a Scholar does not deserve the title of Rabbânî until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbâniyyûn.” [Zâdul-Ma’âd fi Hadî Khayril-’Ibâd (pp.9-11)]

Source : Purification of the Souls: Fawaa’id – Points of Benefit , By the Imâm – the Shaykh of Islâm – Ibn al-Qayyim al-Jawziyyah, Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996

The Ruling on Listening to Unknown Speakers? Shaykh Falaah Ismaa’eel al-Mandakar

What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?

ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟

Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.

The trials of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men” meaning they were known by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trial will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success.

بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق

Shaykh Falaah Ismaa’eel al-Mandakar

Translated by Muhammad Elmi

Knowledge is Goodness in this World – Imam Ibn al Qayyim

Sparkles from the Pearls Of knowledge –
Taken from ‘Miftah dar as-Sa’ada’(Key to the land of happiness) By Shaykh ul-Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Al-Hasan said regarding “the saying of Allaah Ta’aala << “Our Lord! Give us in this world that which is good!” >> [ Baqarah: 201]

It is knowledge and worship.

And regard Allaah’s saying <<and in the Hereafter that which is good>> [ Baqarah : 201 ]

It is Paradise.”

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions.

Vol 1/102/397

Source : Sparkles from the Pearls of Knowledge – Ibn al Qayyim

Response to the one who says: ‘l do not need to learn ‘aqeedah.’ – Shaykh Saalih al-Fawzaan

Shaykh Saalih al-Fawzaan ibn al-Fawzaan [1]

Source: Al-Istiqaamah Magazine Issue No.8 – Shawwal 1418H / February 1998

[Q]: There are some people here, who keep away from [attending] lessons on ‘aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ‘aqeedah or attend lectures about it’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims [the correct] ‘aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ‘aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it.

Hudhayfah ibn al-Yamaan, one of the distinguished Companions – radiallaahu ‘anhu – said:“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.”[2]

Likewise ‘Umar ibn al-Khattaab radiallaahu ‘anhu said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).”[3]

Thus, when we teach ‘aqeedoh, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ‘aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it.

Allaah – the Most High – said, whilst addressing His Prophet sallallaahu ‘alayhi wa sallam: “So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19].

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant [of such fundamentals], it is possible that he may fall into falsehood without realising it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger sallallaahu ‘alayhi wa sallam explained and taught, we would find that most people would be unable to do so. So how is it that a person [suffices with] saying: ‘l am a Muslim,’ yet does not know these [basic] matters!

Unfortunately, many of the daa’ees (callers to Islaam) are themselves unaware of [basic matters such as] what are the conditions for Prayer, or unaware of the rules and regulations concerning wudhoo (ablution) and those matters which invalidate wudhoo. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realising it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet [due to his ignorance] he ends up falling into the hole, or the ambush, without even realising it.

Thus it is essential to learn about tawheed, since it is tawheed that is the basic foundation [of both the Religion and the correct Islaamic ‘aqeedah]. Indeed, no one abstains from learning about tawheed [and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.] except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ‘aqeedah of pure tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are [falsely] ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about tawheed. Allaah – the Most High – said: “And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may [instruct and] warn their people when they return to them, in order that they may beware.” [Soorah at-Tawbaa 9:122]. Also, the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4]

The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion.

So the one who says: ‘l do not need to learn ‘aqeedah.’ It is as if he is saying: ‘l do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!


[1] Al-Muntaqaa min Fataawa (1/303-306).
[2]. Related by al-Bukhaaree (no.3606) and Muslim (no.1847).
[3]. Related by Ibn Taymiyyah in his Majmoo’ Fataawaa (10/301).
[4]. Related by al-Bukhaaree (1/25), from Mu’aawiyah radiallaahu ‘anhu.

Source:  Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998